My name is Francois Lepine, creator of this Dragons of Justice web site, that was complimented two posts away (on page 4). Thank you for the positive comment.

In case you are interested in Kuji-in, i'll be giving a LIVE and FREE audio conference at http://www.livemaster.org. Kuji-in was used by more than martial artists, but the martial artists were the ones to make it popular.

Kuji-in is a part of the japanese buddhists "mikkyo" or esoteric teachings. It is a simple ritual practice that makes your entire system work better, and has other nice side-effects, like the increase of strength.

For expample, the more your brain can push electricity into your muscles, the stronger you are physically. This is an expample of scientific application of kuji-in to enhance strenght.

hi im new on this forums, just found this so i don't have an idea of what lvl most people are on, how skilled most people around here are...

i didn't read all the posts yet but i will tomorrow if i wake up its allready 2 am over here... and i still need to do some more tai chi training before i go to sleep...

ok lets cut down to the real stuff...im just gonna share with you all what i have been thaught all my life, react, tell me how you feel bout it, and if im right/wrong+why...the guy before me or after me can tell you exect the opposite or the same i dunno this is what i know

-kuji-in also known as the nine cuts or as the nine different levels, im thaught that these are not the best cuts but the most known, there are 81 and it took a lifetime to master em all... some people could use em greatly others couldn't it kinda was best student gets em all situation... so well vertically nothing known bout the other 72 if anyone has info on the others please PLEASE contact me... the nine levels are rin, kyo ,toh,sha,kai,jin,retsu,zai,zen i used them a while but couldn't really place em, maybe i was to young to unexperienced... i dunno i recently tried em again and asked my teacher he told me to meditate while making a "cut" and focusing on whatever that one was supposed to do... so for example if you use the "shu-cut" during meditation you should focus on healing from the inside out, its not to brag or anything but i'm still expierimenting more so i cant tell anything yet... altho i do tai chi and i study mostly martial and selfhealing forms so... that might interfere as well i don't know we will see... i know much more, but i'm getting tired , wanna know more pm me...

-kuji-kiri = a grid of nine lines are drawn to invaoke the sae powers as in the kuji-in i know most bout this to heal illness ...

either you call me a fool or a master... i really don't care i just wonder how much you people know about all of this, i really hope you are all high leveled and i wish you all love peace, and growth i would like to apologize as well for my bad english...

“Is Mikkyo’s kuji-in the same as other martial arts?” While it may be enticing to properly compare the “borrowing” of lineage-based Kuji-in teachings amidst a variety of martial arts, both modern and ancient, my own limitations prevent me from even commenting to a learned degree on the question. So my response below is meant to provide a reference of sorts for the above question from the religious and spiritually-significant tradition of Japanese esoteric Buddhism, or mikkyo. Those more learned in martial traditions may then extrapolate their own understanding in light of orthodox teachings.

Mikkyo by definition is an orally-transmitted lineage body of teachings, practices and interpretations of Japanese Buddhism. As such, it is imperative that a master impart these highly-charged teachings to a certain pupil, disciple or group of disciples. Mikkyo teachings have been printed, distributed and read for an extremely long time in Japanese (and recently, in non-Japanese languages). These interpretations and translations are little more than notes to the essential dictate that the master imparts; the mind-to-mind transmission that is beyond the printed word.

A variety of Japanese esoteric Buddhist schools exists in which classical Mikkyo teachings are said to be transmitted. These include the Shingon school (shingon tomitsu), the Yamabushi-affiliated schools (shugendo mikkyo) and the Tendai school (tendai taimitsu). Other, “newer-age” Japanese Buddhist interpretational schools also purport to transmit esoteric teachings similar to mikkyo, including the popular Agon sect in Japan, of which I have no firsthand experience and can not evaluate. In the traditional schools, certain transmission documents exist to prove the legacy transmission between master and disciple. These documents prove the effective training and reception of mikkyo teachings and only apply to the established lineage of professional priests found today in Japan.

My own experience is limited to this cadre of priests (most specifically from the Tendai denomination) but in private conversations with several of my esoteric instructors, I was informed that certain individuals do indeed receive esoteric transmissions that are not annotated on a particular school’s “boards of transmission receivers” and may in fact be considered private and efficacious transmissions.

No disciple is considered proficient in the method who has not endured the preparatory practices of esoteric Buddhism. It would be comical to the traditional lineages of Japanese Buddhism for an aspirant to “just learn Kuji” because of the very strict emphasis placed upon both purification and empowerment practices. An aspirant would be counseled as to the appropriate measures to undertake, usually for an extended period before initiation within the method was extended.

Without a sanctified initiation (or kanjo) within the specific method to be transmitted, traditional mikkyo theory is that the method, although understood and practiced in good faith, is of shallow efficacy. In other words, without the master’s express consent and “blessing,” even following the prescribed method to a tee from the ritual manual will be of little value. For this reason, the printed editions of various esoteric texts are really not heavily prized, though considered sacred as essential teachings. Firstly, they are most often written at a level which does not explicitly discuss their contents and secondly, translations of their contents serve little more than as reference for academics. To practice a ritual merely from even a well-performed translation is seen as base in the world of actual practitioners.

Once a disciple has completed the preparatory stages, received consecrated initiation and performed the method literally hundreds of times, (s)he is further tested according to the dictates of her/his specific lineage school. Without this polishing, no amount of self-interest is of value. Therefore, no legitimate master would entertain thoughts from their pupil of “I’ve come to this…or that” who had not practiced the method for years.

With this backdrop in place it is appropriate then to briefly pull back the doors to what precisely constitutes the practice of the Kuji-in, Kuji-kiri and Kuji-Goshin-Ho (or kuji-goshin-bo). Volumes have been written in the Japanese language of what the practice of the Kuji-in might be like, what it might allude to, and how it might be implemented. Few of these volumes have been written by recognized clergy and even fewer have described the Kuji-in as a facet of the faith (some might say “faiths?”) from which it stems. Again, thinking one can learn such methods from books is nonsensical.

The Kuji-kiri as transmitted by the Shugendo branch found atop Mount Yoshino outside modern Nara, Japan is possibly the most basic interpretation as found in Japanese Buddhism. Literally the “Rite of Cutting the Nine Characters,” it is performed as a part of the Shugendo Fudo Myo-O Kaji-kito Goma (or Esoteric Fire Ritual and Empowerment Rite upon Aryacalanatha) and involves the expulsion and purification prior to the initial burning of the volatile offerings within the fire of consecration. This preliminary “cutting” of the Kuji grid and the subsequent nine (ten) mantra invocations are preformed as a tantric expulsion and strengthening rite prior to an orally-transmitted “capping procedure.” This capping procedure is not written in the priest’s ritual booklet of procedures but instead transmitted from master to disciple in private. Therefore, the pupil then, as a facet of the complete ritual, performs the Kuji rite, follows this with the capping ritual and continues the ritual.

The Shugendo Kuji-kiri practice outlined above presents a variety of alternative and related practices. A plethora of rites are to be found, to include the Kuji-in, or “Nine Mudra/Seals,” the Kuji-Goshin-Ho, or “Nine-Sealed Bodily Protection Method,” and the Juji-Ho, or “Ten Seal Empowerment Method” amongst others. Each of these methods is of course an orally-transmitted rite, and follows the outline as discussed above.

One might then ask what indeed are the “kuji-related” methods that lineage-based mikkyo traditions implement and master within their cannon of esoteric teachings. In simplest terms, all of the methods alluded to above are entrance gates to the purifying and empowering components of Buddhist awakening. They are succinctly postulated upon the marriage of deep compassion and hardened wisdom. While provisional and very meaningful extrapolations may be drawn from the motifs present in the methods described above, their primary and unwavering alignment is to a method of complete emancipation; in Buddhist parlance, a dramatic and all-encompassing revolution through awakening.

It has been said that methods such as these were “borrowed,” “absorbed,” even “leveraged” by a variety of organizations, both martial and otherwise. I shall leave this to much more knowledgeable authorities to comment upon but it should be remembered, or rather it is fairest to remember, that these methods are firstly concerned with the intrinsic properties of human benevolence and crystal awareness. Without deep prowess, mined from the depths of empowered practice, no amount of “trying it out,” or “making it up” will make up for the overpowering ego which besets the individual not properly learning Kuji-related practices.

It is therefore paramount that during a disciple’s preparatory training that deep humility and an all-embracing empathy arise which will prevent the selfish tendencies within human life from eclipsing the selfless passion to assist all beings in delivering themselves. One such method is the prostration rite. An acolyte might be commanded to perform hundreds, or thousands or prostrations, over and over again, focusing on the sacrifice of self-interest and the birth of supreme compassion and reverence for all life. In other words, the practitioner embraces all suffering as one’s own, holding nothing back, until a stainless and piercing attitude of supreme reverence and understanding arises. Without this, no amount of Kuji chanting, finger-weaving or effect imagining will be of any value or sanctity.

The specific focus that this article has been written to address is that of a supposed Ninpo/Ninjutsu relation to the practice of the Kuji-in and its corresponding practices. Who indeed is to say which ancient ninja schools assimilated which spiritual or quasi-religious practices? Several prominent authorities in the world of Ninjutsu arts (see S. Hayes Warrior Ways of Enlightenment, M. Hatsumi personal discussion April 1992, etc.) have added to the developing discussion, but overall, history may be shrouded in complete mystery over the how’s and why’s. What is paramount to present is that the religious orientation of traditional mikkyo is probably not best preserved in a school of martial lineage. I feel confident that this would be supported by the majority of Ninjutsu authorities; religion in the dojo is a sensitive and oft times dangerous topic.

With this exoteric view of classical mikkyo and Kuji-related practices, it may best be said that few people would be comfortable or capable of enduring the comprehensive dedication and tutelage necessary to truly “practice Kuji.” Most are quite intent upon dissecting the very roots from which practices such as these stem and instead, getting to the “marrow of the method.”

Thanks for the article... I'm afraid the cat is long out of the bag and there are people out there teaching/practising the "marrow" without the supposedly concomitant vestiges of the ritual - a ritual reserved for the best and brightest star, deserving of the master to pupil transmission... hence mikkyo (secret teaching).

Thank you telecino I was going to mention your books untill I saw your post. After 10 years of study (not practice) I have learned that the mudras are a universal subconcious code to adjust boilogical, neural, and energetic systems of the body many mystic societys have discovered some of them and use the ones they have an assoiate actualy uses them to redirect his inner energy in times of stress to keep from dieing and he discovered them on his own.

I might add to the article of Rev. Jion Prosser that i agree only a master/disciple relationship can transmit the wisdom and consciousness in the most efficient way. However, eventually, somewhere in the past, some people created this practice without someone teaching them. It is possible to learn by oneself, only it takes longer, much longer, since the higher consciousness of the teachings has to be acquired alone, thru dedicated practice.

May i also add that the Buddha himself, on his death bed, declared that he allways thought esoteric and exoteric wisdom to whoever came, without discerning one or another, as he did not believe that a master should hold secret the sacred wisdom, keep a vital teaching from anyone.

If a seeker wants to practice something of high level of wisdom, and he is not allowed to recieve the instructions about it because of distance or availability, then it is really better to send this seeker to other activities that will discourage him on his quest? or should we give the seeker whatever will at least bring him closer to what he aspires?

I have given the esoteric and exoteric wisdom about Kuji-In, and i am about to write a book on Kuji-Kiri, adapted to a modern environment, where i do speak of the Buddha's message, about eliminating the cause of suffer, but i abstain from saying words that would prevent the seeker from accepting the teachings. In this moderns world, some people do not want to ear about the Buddha, or Faith at all, so i use words like Supermer Consciousness, and elevated self trust (which is faith).

The Buddha instructed us into finding expedient means to bring people out of their suffering. In this situation regarding martial arts, the martial artists seek power. They think at least that they seek power, while in fact they seek happiness, but under the experience of power. So, instead of speak to them about happiness, i'll show them everything so that they can acquire power. This is the Buddha's teachings. Once these wonderful martial artists discover themselves in power, they will finally yearn for a higher level of wisdom, such as pure happiness based on nothing. Thus, until someone has experiences what he seeks, he will not be satisfied. If they want power, i'll teach power openly, without restraint, without fear of the outcome.

When someone goes to a doctor or drugstore, he can get pills, and the bottle says "take X pills, for X times, but do not go boyond X limit". Thus, when i deliver wisdom about Kuji-In or Kuji-Kiri, i do not fear the absurd warnings that past masters declared about the misuse or abuse of mystical powers. I simply say "Use Kuji-In in X ways, doing X thing, and do not go beyond X experience until you actually get there".

Why do i not encase Kuji-In in a religous experience? Because the people don't want to know about the religous experience, but about Kuji-In. I share the wisdom in the way that it is requested, in order to provide a satisfaction about the specific need, so that the seekers can go beyond. Once filled with the power of their experience, they will be mature and responsible enough to decide if they wish for a religious experience or not. This is none of my business. The Buddha instructed me to bring happiness and aleviate suffering for humanity. This is exactly what i do.

There has been discussion around the web about my comptenence and authenticity, simply because it is hard to esstablish such a thing. Suffice to say that those who know, they know. Last month, i was having initiation with the Grand Master of my religious order (Hongaku Jodo), the master Yushi Misu Daishi Sensei acknowledged my work and the title of Ajari (Sanskrit: Acharya, English: Bishop). I also had very nice conversations with Shinong master Numai Ticho about Mikkyo and the celebration of Vajra in various forms. Together, we don't care about titles, ranks, acknwledgements, authenticity, but the world seems to care, so here you go. I've met with some of the highest masters in the world of Buddhism, and we agree about each our ways of doing, because being Buddhists, we can only rejoice when new people practice the tools of the Dharma, be them Buddhist or not.

Awaken, awaken allready, the lot of you. And until than, get your hands on Kuji-In and Kuji-Kiri material, with lots, limited, or no guidance at all, and practice diligently. In your heart, what you realy desire, it will come to be while you put your focus onto it. If you are a bad person using power to cause suffering, karma will get to you faster if you use mystical systems. If you are a good person, then eventually you will awaken. Stop being afraid of seing peopel practice faith in whatever way they wish.

My karma was to be born in occident, where temples are rare and internet is common. I accept my karma entirely. You should all do the same.

As long as you agree to those:- Not to kill- Not to steal- Not to lie- To have responsible sexual behaviors that does not cause suffering- Not to intoxicate yourself, or do stuff that makes you lose your mind.

The above are the only precepts of life that the common people need to respect in order to prevent the cause of suffering. From this, the label on my bottle indicates the proper possology and warnings. Read the label, understand it, then dive into the contents.